are the learned, the intelligent, and the amiable; those who are exemplary in all the external duties of religion; those who are seriously and honestly believing that they are contributing to enlighten and benefit mankind; those who, like many in the days of our Saviour, are "wasting the church,” and yet "verily think they are doing God service." Such honest sincerity in advocating sentiments, whose pernicious tendency, both common sense, and the experience of mankind, exhibit as disastrous, gives them a consequence and importance which nothing else could afford.

These are attacks on the foundation of Christianity, which are the most difficult to meet, both with a proper spirit, and with proper modes of defence. For where men are sincerely believing themselves right, and are acting conscientiously, it is in vain to meet them with rebuke, or assail them with ridicule, those powerful weapons, before which Infidelity, that advances no such claims, can be made to quail. A man who is rebuked for doing what he believes to be right, or ridiculed for what he holds as the articles of his faith, will strengthen himself with the consolation, that he is persecuted for righteousness sake, and turn off ridicule, as the scoffs of ignorance or impiety, that benefit rather than injure his cause.

And yet the Bible must be defended from such assailants, or the foundations of Christianity are shaken to their centre. No person is prepared to meet such attempts, who is not well acquainted with the evidences of Christianity, furnished with proper information as to the correct preservation of Scripture, and supplied with the common rules of interpreting language, together with the knowledge necessary to apply them. In addition to these, it is very important, that all persons likely to encounter such opponents, should supply themselves with a correct definition of certain terms in our language, which are used very vaguely, and which, if correctly employed, would soon settle many disputed points. These terms are the following: reason,” “charity,” “bigotry,”

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"creeds," "revelation," "inspiraton," "faith," and "persecution."

Reason, is a term which, in such discussions, signifies those primary truths, or principles of common sense, which are at the foundation of every act of reasoning. Of course, when a man asserts that any opinion is contrary to reason, he is bound to show that it is contradictory to one of these primary truths. But the term is often incorrectly used to signify the same as "experience;" and when the assertion is made, that a thing is contrary to reason, it is intended to signify, that it is contrary to the experience of mankind. This is the same argument which Hume advances against the miracles of Christianity. When, therefore, a man asserts a thing maintained, to be contrary to reason, he should be required to give his definition of reason, and then his opponent is prepared to make his defence.

Bigotry, as gathered from our best lexicographers, may be defined, as a blind and unreasonable attachment to opinions. Whoever, therefore, holds a system of faith, which he has not established by the exercise of his reason, in the diligent study of the evidences of the authority of Revelation, and of the truths it records, is guilty of bigotry, in any expressions of strong confidence in his own opinions, or of disapprobation of those, who may chance to differ. No man has a right to upbraid even an Infidel, till he knows by examination, that there are good and sufficient reasons, to believe him without excuse in the course he has pursued. And one who warmly maintains the Christian faith and name, trusting barely to the report of others around, is a bigot in his belief, whatever it may chance to be. Every man is a bigot who is anxiously engaged in promoting or defending any system of faith, which he has not established by anxious and faithful examination. Of all bigots upon earth, the Infidel is probably the greatest, for he holds the most absurdities, and has the least rational foundation for his faith.

Bigotry is often used to signify simply, "believing that a person who differs in opinion is guilty for not knowing the truth." Thus a man who seriously believes his fellow creatures, from prejudice and want of attention, are holding pernicious errors, is called a bigot. When a person is accused of bigotry and uncharitableness, his best way is, to ask for a definition of the terms, and then he is furnished with the means of defence.

The term charity is often applied to signify simply "believing every human being safe, and on the way to heaven, who honestly believes what he professes." But this is not the signification which is warranted by Scripture, where we find it used to express that benevolence enjoined and practised by the Lord and his Apostles, who declared men to be in darkness and blindness, which was voluntary and guilty, and who went about to seek and to save "those that were lost."

A creed is a form of language, by which men express the leading particulars of their religious faith. Creeds are objected to by many, who pride themselves in believing a faith, which either is not, or cannot be expressed by any particular form of language. When such persons are encountered, it is expedient always to ascertain if they have any particular belief in any thing, and if so, whether it can be expressed in words. If it is found that they have a belief, which they express in language, it will not be very difficult to remove their objections to creeds, provided the definition of the term is mutually agreed upon.

A Revelation, is knowledge communicated by the Creator to his creatures, which is not to be gained by experience and reason. Of course, if a communication is made so that men cannot know certainly, which part is true and which is false, they have no knowledge communicated to them by the Creator, and consequently no Revelation.

Inspiration is generally used to signify such a superintending care of the Divine Author, as has saved his communica

tions to mankind, from any mixture of falsehood. Those who claim that they have an Inspired Revelation from God, and yet that it contains mistakes, errors, and things contrary to reason, probably would define these terms differently. But there is no use in discussing such subjects, until the parties engaged, will settle the definition of these terms. For if a man maintains that he holds to a Revelation which is inspired, and his friend denies that he does, there is no mode of settling the question, but by an appeal to simple definitions.

The term faith, is defined according to its various uses, on page 140. It is always necessary, in discussions on this subject, first to settle the point, which of these modes of using the term is to be employed.

Persecution, is "any mode of forcing a man to give up his religious belief by the fear of temporal losses or sufferings.” It is often incorrectly employed to signify the discredit which is the result of exhibiting the truth, upon those who are holding erroneous sentiments. An exhibition of truth, often exposes men to the loss of credit, when they are discovered to be in error; but an important distinction is to be made, between the necessary effects which follow the disclosure of truth, and the wanton infliction of evil, upon those who are supposed to be in error. This distinction, if clearly borne in mind, would relieve many, who suppose themselves exposed to malevolent attacks from those who are aiming to exhibit truth, and who dare not be deterred, by the fear, that some will be pained by its light, and call it the flames of persecution, rather than the cheering and life-giving radiance of Heaven.

In attempting the defence of Christianity against those who are ignorantly sapping its foundations, the best safeguards will be found, in extended examination, clear definitions, and a spirit of forbearance, kindness, and love.

CHAPTER XXI.

OBJECT OF THE FORMATION OF MIND.

One of the most important enquiries which presents itself to an intelligent mind, in examining the nature of any contrivance is, "what is the purpose for which it is designed?" As the mind of man is the noblest subject of contemplation and investigation, surely no enquiry can be more interesting or appropriate in a work, which professes to treat on mind, its laws, and phenomena.

In obtaining an answer to this enquiry, we can seek aid both from reason, and from Revelation. It is a subject, on which the deductions of reason, are much more satisfactory than on points where we seek knowledge, as to what has been, or what will be, merely from the aid of past experience.

The principle from which we reason on this subject is, that "the nature of a contrivance indicates the design of the contriver," and in what follows, it will be attempted to show, both by reason and by Revelation, that the object of the Creator, in the formation of mind, was the production of happiness. The simple constitution of mind itself, independently of its connection with other minds, is one proof. For every mind is so made as to be continually under the influence of desire for happiness, and is thus continually stimulated to seek every mode of securing it; while the fear of suffering is equally powerful in stimulating to avoid all that destroys enjoyment. Another proof is, that the simple exercise of its own powers, is one source of happiness to every mind. The pleasure resulting from the exercise of taste in contriving, of skill in arranging, and of all the varied powers of intellect, and of the imagination, is a proof of the intention of the Creator.